---
title: "法華經知音 · 安樂行品第十四"
description: "明末如愚法师所著法華經知音是明代重要的法华经注疏之一。作者身处佛教义学复兴时期，针对当时学人对法华经的理解困境，以天台宗思想为基础，系统阐释经中诸法实相、会三归一等核心教义。全书通过精要注解和科判分析，突出法华经开权显实的精神特质，为修行者提供清晰的理论指引。该注疏在佛教史上具有承前启后的地位，既继承了智顗大师的学统，又以简明风格推动法华思想普及，是研究明代佛教思想流变的重要文献。"
url: "https://rushiwowen.co/en/r/cmcy1lgsb0ms3l804vnyn4tcv"
---

## 妙法蓮華經知音卷第五

> Wonderful Dharma Lotus Flower Sutra, Sound of Wisdom, Volume 5

姚秦三藏法師　鳩摩羅什　譯

> Translated by Kumarajiva, Tripiṭaka Master of the Yao Qin Dynasty

明護國金剛寺住持　如愚　著

> Author: Resident Master of Ming Huguo Jingang Temple, Ruyu

妙法蓮華經安樂行品第十四

> The Lotus Sutra, Chapter 14: The Practice of Peace and Ease

安樂對上品恐怖惡世危苦言。行謂修行。該身語意及大悲。以修四行。始能應上品我等當廣說之願也。准法師品。諸持經者。當得佛所護念。及天寶奉獻之安樂。而持品中。發願者。此方他方周旋往返十方。皆以世界恐怖弊惡為辭。敬順佛命。忍難為心。是持經者。本以好心。開示眾生佛之知見。使離苦得樂。而反自致意嫉口毀身加刀杖之不安樂。佛滅度後諸持經者。寧不畏哉。此文殊所以乘機而請也。佛答以修身等四行者。蓋美其諸菩薩。雖能敬順佛意。忍難持經。而尚未獲所以持經之善道。在己之先。不以道與世亢。而正其三業。加以大悲。為人說法。則無往而不安且樂矣。何有弊惡危苦之難忍哉。故曰安樂行品。大義不出法師品大慈悲為室等四行。彼中略明。此乃詳悉也。

> Here is the translation: \*\*The Practice of Peace and Joy\*\* The phrase "peace and joy" addresses the extreme terror and suffering found in a hostile world. "Practice" refers to spiritual cultivation—engaging body, speech, and mind with great compassion. By practicing these four methods, one can rise to meet the challenges of this terrifying age, fulfilling the vow we are about to explain in detail. According to the "Chapter on the Dharma Teacher," those who uphold the scriptures will be protected and remembered by the Buddha and will receive offerings of heavenly treasures, bringing them peace and joy. However, in the "Chapter on Upholding the Dharma," those who make vows—traveling back and forth across all ten directions, in this world and others—speak of the world as terrifying, corrupt, and evil. Yet they respectfully honor the Buddha's command, enduring hardship with patience as their guiding resolve. These scripture upholders originally set out with good intentions, revealing to sentient beings the Buddha's vision and knowledge, leading them away from suffering toward happiness. But instead, they find themselves facing jealousy, verbal abuse, bodily harm, and violence—utterly bereft of peace and joy. After the Buddha's passing, how could those who uphold the scriptures not feel fear? This is precisely why Manjushri seized the opportunity to ask the Buddha about this matter. The Buddha's response—teaching the four practices of body, speech, mind, and vow—praises these bodhisattvas. Though they can respectfully follow the Buddha's intent and endure hardship to uphold the scriptures, they have yet to grasp the true way of doing so. The Buddha's teaching is this: first, do not oppose the world with your own views. Instead, purify your three deeds and add great compassion. When you teach the Dharma to others, you will find peace and joy wherever you go. What terror, corruption, or hardship could remain unbearable? Thus, this chapter is called "The Practice of Peace and Joy." Its core ideas are no different from the four practices outlined in the "Chapter on the Dharma Teacher," where great compassion is described as the house. That chapter explains briefly; this one explains in full detail.

爾時文殊師利至是名菩薩摩訶薩第二親近處。

> At that time, Manjushri said, "This is called the second place of亲近 for a great bodhisattva."

爾時下。當機牒起八十萬億那由他眾發願之辭。為請說此品之端。甚為難有者。謂甚難得周旋往返十方世界持經。不膠柱彼此善惡之難易也。以膠住者。但順己情。不順佛命故。以佛元命持經者。在廣大十方娑婆世界故。世尊菩薩下。能善也。應前我當善說法之善字。謂據諸菩薩所陳。佛滅度後。世既弊惡。教諸大士云何能得說經之善道。不遭橫害。而安樂也。佛告下。闇然總標正身等四法為答。一者下。別標身業之正安住。謂持經者。先要安住己心於行止二處。行止正不正身等安危所係。在說法者善圖之。行處。照方便品盡行諸佛無量道法。親近。照方便品佛曾親近百千萬億無數諸佛。此可見佛元說親近諸佛。不曾教但親近國王王子大臣等。元說盡行諸佛。無量道法。不曾教但忍苦行文子。語言禪也。故下文二處。俱分事理二行。文殊師利云何下。徵釋行處事行。住忍辱地者。以忍辱心。比於世間之地。柔和下。形容忍心為地之義。謂持經者。身業柔和善順如地。任物履踐種割。而不剛強杵逆。語業如地坦率。而不倉卒暴橫。意業如地安靜。而不驚惶怖畏也。問此明身行。奚兼語意。答身無語意。其行莫顯。故經有心亦不驚之心字。則知舉一行。而語意皆兼。況相宗云。八識身豈但指形言。以上行處之事行。又復下。行處之理行。法謂妙法。無誡辭。所謂能所。謂持經者於心中所得妙法行。則任其行。但勿得自是彼非。以道與世。元形其能所。致刀杖加於身。數見擯於塔寺。而不安樂也。而觀下。教脩於法無所行之觀門。諸法。即蘊處界等世間出世間法。頌云。上中下法。有為無為。實不實法。是也。如實相者。謂要得於法無所行。須觀外之蘊處界等諸法。如內心所證之實相。空空無相。而不行其上下有無虗實也。亦不行者。謂即觀諸法如實相之心。亦不行也。不分別者。謂即亦不行之心。亦不分別也。此同圓覺經遠離為幻亦復遠離。離遠離幻亦復遠離之文。又通乎般若之無四相。於法無所行。是無我相。而觀諸法如實相。是無人相。亦不行。是內不見有不生不滅之壽者相。不分別。是外不見有是男是女之眾生相也。故下頌應此。有云。亦不分別是男是女句也。以上雖分行處事理。總明持經者。當行人之所不能行也。故云是名菩薩等。云何下。徵釋親近處事理。明持經者。當止人之所不能止。攝戒定慧三無漏學。戒有八種。皆對持品偈言。菩薩摩訶薩下。初戒無近勢位。謂濁惡比丘等。所以向國王大臣等誹謗說我惡者。以我親近國王等故也。今不近彼。則彼之謗自息矣。不親近諸外下。次戒無近邪智。名義集云。學乖諦理。不返內覺。稱為外道。其人有九十五種。故曰諸。即持品所說婆羅門居士。有在家出家之別。梵志即婆羅門異名。在家外道也。名義集云。婆羅門云淨行。即諸經中梵志。正翻淨裔。稱是梵天苗裔。是也。尼犍子。名義云。此翻離繫。乃外道出家之總名。如佛法出家名沙門同。等者。等其六師。及造下。謂造四韋陀典五明論。如此方擅諸子百家小說叢談。謗佛法者之類也。路伽耶陀云惡論義。逆路伽耶陀云問難。謂濁惡比丘。所以謗我為邪見人說外道論義者。以我親近諸外道等故也。今戒不近。彼亦難誣衊矣。亦不親近諸有下。三戒無近兇戲相扠相撲兇戲之狀。那羅云上伎戲。變現。謂異乎扠撲者。又不親近下。四戒無近殺捕。旃陀羅云殺者。名義云。正云旃荼羅。此翻嚴幟。行時搖鈴持竹為幖幟。以惡業自嚴。人皆怖畏。畜猪羊雞狗。豢之以待殺者。畋獵漁捕。野取水陸殺者。三四兩科。一以戲取利。一以殺取利。皆殺莫近者。遠彼便於加刀杖也。如是下。謂彼雖戲惡。亦具佛性。不來則已。來則為說戒殺之法。或從而化也。又不親近求聲聞下。五戒無近小乘。持品所謂邪智諂曲。未得謂得。我慢。納衣空閑。假名阿練若者也。不問訊大小乘。元無交道也。房中之靜攝。經行處之散步。講堂之聞法。皆不許共住止者。大小乘道不同。不相為謀共住。恐起諍端也。或時下。謂我遠彼。彼或時來。但隨彼機宜。說其小乘法。無所希求彼利養也。此因上品。濁世惡比丘。不知佛方便隨宜所說法。而致戒以順機也。文殊師利又菩薩下。六戒無近淫端。不於女身生欲想相。則淨說法之端也。亦不樂見下。則絕其生欲想之瑞也。小女。謂年幼未知守節者。處女。謂以女道自處。不妄婚嫁者。寡女。謂或無父母兄嫂所拘。或已婚媾夫死。稱未亡人。而寡居者。又不樂見則眼淨。老子云。不見可欲使心不亂也。不共語。則口業淨。皆戒絕淫端也。亦復不近下。七戒無近邪染。五種不男。謂生劇妬變半也。四分律云。扇搋此云生。謂生來男根不滿。留拏云劇。謂以刀去勢。伊棃沙等拏云妬。見人婬生妬。半擇迦云變。遇男變女。值女變男。愽叉云半。半月男。半月不能男。不獨入他家。謂須結伴而入。若有下。謂有不獲已事。必獨入者。以念佛自持也。若為女人下。此句應譯置不應於女人身取能生欲想相下。以露齒笑現胷臆。女見皆動淫想故。不樂畜下。八戒煩撥。年少弟子。約十六七歲之僧言。沙彌小兒。約四五六歲之童言。謂畜養此輩。年既少小。多不省事。嚴訓之為乏慈。寬待之為失教。是皆煩於心。有師資分者。應戒也。亦不樂下。謂與少小者。同共一師。成兄弟行也。處之和。則致為師者疑其狎妮。防之切。則致為師者惡其猜狠。是皆擾於念。尤應戒者也。凡此皆末世持經者。杜譏毀免煩擾。成安樂行也。常好下。定也。承上文言。謂由不親近八處。則常好坐禪。親近於定也。此因持品。或有阿練若。納衣在空閑等言。謂彼納衣在空閑。所以輕賤我在人間者。以我異彼所好也。今既同彼常好坐禪閑處。脩攝其心。則彼雖假名無喧諍。或亦可轉假而成真也。以上戒定。皆親近處之事行。故曰文殊師利是名等。復次菩薩下。慧也。釋成脩攝其心之脩法。觀即能觀之慧心。一切法空。即所觀之理境。謂菩薩因於閑處。脩攝其心。觀得蘊界處等一切法。當體全空也。如實相者。謂一切法空。非斷滅之空。乃如實相空而不無也。惟其一切法如實相空而不無。故菩薩心。於一切法。不顛倒。不散動。不退轉也。此以內之實相。喻外之一切法空而不無。成色不異空。空不異色之空假二觀也。如虗空者。謂一切法如實相之空。雖曰有體。然實如虗空廣大而無性。亦不同遍計執空而為有。故云無所有性。惟其實相如虗空而不有。故菩薩心。於實相無所有性中。一切語言道斷。不生不出不起也。惟其不生。所以無名無相實無所有也。惟其不出。所以無量無邊也。性其不起所以然礙無障也。此以外之虗空。喻內之實相實而不有。成色即是空。空即是色之中觀也。但以下。謂陰處界等一切法。及如空之實相。既皆不有。今現言有者。但以因緣有。非本來有也。既皆不無。今現言無者。從顛倒生故說無。非本來無也。不有不無。為真實法身之相。為持經者。所應恒觀而親近者。故云常樂觀如是法相等。

> At that time, the assembly took up the vow made by the eighty trillion nayutas of living beings and asked for this chapter to be spoken. This is truly difficult to attain—meaning that it is extremely rare to be able to wander freely through the ten directions and uphold the sutra, without being rigidly attached to distinctions of good and evil, ease and difficulty. For those who are rigidly attached only follow their own preferences, not the Buddha's command. Because the Buddha originally commanded that those who uphold the sutra should do so in the vast Saha world of the ten directions. "World-Honored One, Bodhisattvas..." refers to those who are skillful. This echoes the word "skillfully" in the earlier statement "I will skillfully expound the Dharma." It means that, according to what the bodhisattvas have stated, after the Buddha's parinirvana, when the world has become corrupt and evil, how can the great teachers be taught to skillfully expound the sutra, avoid harm, and dwell in peace and happiness? The Buddha's answer that follows is a general summary: upholding the four dharmas is the response. The first one is a specific explanation of right abiding in bodily action—meaning that those who uphold the sutra must first settle their minds in two places of conduct. Whether one's conduct is proper or improper determines the safety or danger of body and mind. Those who expound the Dharma must carefully consider this. The "place of practice" reflects the Skillful Means chapter, which speaks of completely practicing all the countless dharmas of the Buddhas. "Drawing near" reflects the Skillful Means chapter, where the Buddha says he had personally drawn near hundreds, thousands, ten thousands, millions of countless Buddhas. This shows that the Buddha originally spoke of drawing near the Buddhas, never teaching people to only draw near kings, princes, or ministers. He originally spoke of completely practicing all the countless dharmas of the Buddhas, never teaching people to only endure suffering through ascetic practices or mere words and meditation. Therefore, in the two places mentioned below, both are divided into the mundane and the ultimate practices. "Manjushri, how is..." asks for explanation of the mundane practice within the place of practice. "Abiding in patience and humility" means using a patient mind, compared to the earth in the world. "Gentle and compliant" describes how the patient mind serves as the ground—meaning that those who uphold the sutra should be gentle and compliant in body like the earth, allowing beings to tread upon and plant in it without resistance or opposition. Their speech should be calm and straightforward like the earth, not hasty or violent. Their minds should be peaceful and still like the earth, not fearful or alarmed. Question: This clarifies bodily conduct—why does it also include speech and mind? Answer: The body without speech and mind cannot manifest its conduct. Thus the sutra includes the word "mind" in "the mind is also not frightened," showing that when one conduct is mentioned, speech and mind are included. Moreover, the Consciousness-Only school says that the eight consciousnesses are not merely the physical body. This concludes the mundane practice of the place of practice. Then "furthermore" introduces the ultimate practice of the place of practice. Dharma means the Wondrous Dharma. "No words of admonition" means no subject-object duality. It means that those who uphold the sutra, with the Wondrous Dharma attained in their minds, may act freely in their conduct. But they must not proclaim themselves right and others wrong, creating subject-object distinctions with the world, which would lead to swords and staffs striking their bodies, repeated expulsion from monasteries, and loss of peace and happiness. "And contemplating" teaches the contemplation practice of non-action toward Dharma. "All dharmas" refers to the aggregates, realms, sense bases, and other mundane and supramundane dharmas. As the verse says: "the higher, middle, and lower dharmas; conditioned and unconditioned; real and unreal dharmas." "As the real mark" means that to attain non-action toward Dharma, one must contemplate the external aggregates, realms, sense bases, and all dharmas as the real mark realized within the mind—empty, without marks, without practicing the higher and lower, existence and non-existence, reality and unreality. "Also not acting" means that even the mind that contemplates all dharmas as the real mark is not acted upon. "Not discriminating" means that even the mind of not acting does not discriminate. This is the same as the Perfect Enlightenment Sutra's passage: "Being far from illusion is also illusion; being far from the farness of illusion is also illusion." It also connects with the Prajna teaching of no four marks: non-action toward Dharma is the mark of no self; contemplating all dharmas as the real mark is the mark of no person; not acting is inwardly seeing no eternal, unchanging mark of a life-span; not discriminating is outwardly seeing no mark of a sentient being as male or female. Thus the verse below responds to this, with the line "also not discriminating between male and female." Although the above divides the place of practice into mundane and ultimate, it generally clarifies that those who uphold the sutra should practice what others cannot practice. Therefore it says "This is called the bodhisattva..." Then "How is..." asks for explanation of the mundane and ultimate aspects of the place of drawing near, clarifying that those who uphold the sutra should stop where others cannot stop. This encompasses the threefold training of precepts, concentration, and wisdom—the three unconditioned learnings. There are eight kinds of precepts, all corresponding to the verses in the Upholding chapter. "Great bodhisattvas..." The first precept: do not draw near those in positions of power. The corrupt and evil monks who slander and speak evil of us before kings, princes, and ministers do so because we draw near kings and the like. Now if we do not draw near them, their slander will naturally cease. "Do not draw near the various external..." The second precept: do not draw near those with wrong views. The Name and Meaning Collection says: those whose learning deviates from ultimate truth and does not return to inner awakening are called externalists. There are ninety-five kinds of such people, thus the word "various." These are the Brahmins and laypeople mentioned in the Upholding chapter, with distinctions of lay and monastic. "Brahmacārins" is another name for Brahmins—lay externalists. The Name and Meaning Collection says: "Brahmin" means "pure conduct," which is the "Brahmacārin" found in various sutras, properly translated as "pure descendant," claiming to be descendants of Brahmā. "Nirgranthas"—the Name and Meaning says this translates as "free from bonds," the general name for renunciant externalists, just as renunciants in Buddhism are called śramaṇas. "And others" includes the six teachers and those who compose the four Vedas and five sciences—like those in our tradition who are skilled in the hundred schools of philosophy, novelists, and miscellaneous writings, who slander the Buddha's Dharma. "Lokāyata" means "evil argumentation." "Vilokāyata" means "difficult questions." The corrupt and evil monks slander us as wrong-viewed people who teach externalist theories because we draw near externalists. Now with this precept of not drawing near, they will find it difficult to defame us. "Also do not draw near..." The third precept: do not draw near violent games—wrestling and combat spectacles. "Nara" means superior skills and performances. "Transformations" means those different from wrestling and combat. "Furthermore, do not draw near..." The fourth precept: do not draw near killers and hunters. "Caṇḍāla" means "killer." The Name and Meaning says: properly "Caṇḍāla," which translates as "distinctive banner"—they ring bells and carry bamboo rods as their marks when walking, adorning themselves with evil deeds, causing people to fear them. They raise pigs, sheep, chickens, and dogs, fattening them for slaughter. Hunters and fishermen—those who kill creatures on land and in water. The third and fourth categories—one takes life for sport, one takes life for profit. Both involve killing, so do not draw near them, for keeping them at a distance prevents them from inflicting swords and staffs upon you. "Thus..." means that although they are evil in their play, they still possess Buddha-nature. If they do not come, that is fine; if they come, then teach them the Dharma of refraining from killing, and perhaps they may be converted. "Furthermore, do not draw near those who seek śrāvakahood..." The fifth precept: do not draw near those of the Lesser Vehicle. The Upholding chapter speaks of those with wrong knowledge, flattery and crookedness, who claim attainment without attainment, who are arrogant, who wear rag robes in deserted places, falsely claiming to be forest dwellers. Do not greet or ask about those of greater or lesser vehicles, for there is originally no connection of the path. In rooms for quiet contemplation, walking paths for mindful walking, and lecture halls for hearing Dharma—none of these places should be shared with them. The paths of the greater and lesser vehicles differ; those who do not share the same goals should not dwell together, lest disputes arise. "At times..." means that I keep away from them, but they may sometimes come. Then simply teach them the Dharma of the Lesser Vehicle according to their capacities, without hoping for any offerings from them. This is because in the previous chapter, corrupt monks of the turbid age did not understand the Buddha's skillful means and provisional teachings, so this precept teaches adapting to circumstances. "Manjushri, furthermore, the bodhisattva..." The sixth precept: do not draw near the origins of lust. Not giving rise to thoughts of desire toward women's bodies purifies the beginning of expounding the Dharma. "Also not delighting in seeing" cuts off the conditions that give rise to lustful thoughts. "Young girls" are those who are too young to know how to guard their chastity. "Maidens" are those who conduct themselves with propriety and do not recklessly marry. "Widows" are those who, whether without the restraint of parents or elder brothers, or having been married and lost their husbands, are called "waiting for death" and dwell in widowhood. "Furthermore, not delighting in seeing them" means purity of eyesight. As Laozi said: "Do not see what is desirable, and the mind will not be disturbed." "Not conversing with them" means purity of speech. All these are precepts to cut off the origins of lust. "Also not drawing near..." The seventh precept: do not draw near corrupting influences. The five types of non-males are: congenital, castrated, jealous, transforming, and half. The Four Part Vinaya says: "ṣaṇḍha" means "congenital"—born with incomplete male organs. "lūṇa" means "cut"—castrated with a knife. "Iṛṣyā-ṣaṇḍha" means "jealous"—feeling jealousy upon seeing others engage in intercourse. "Pakṣa-ṣaṇḍha" means "transforming"—turning male when meeting a female, turning female when meeting a male. "Ardha-ṣaṇḍha" means "half"—male for half a month, incapable for half a month. "Do not enter others' homes alone" means one must enter with a companion. "If there is..." means if there is unavoidable business requiring entering alone, then sustain oneself with Buddha recitation. "If for women..." This sentence should be placed after "should not give rise to thoughts of desire toward women's bodies," for revealing teeth in smiles and exposing the chest causes women to stir with lustful thoughts upon seeing them. "Not delighting in keeping..." The eighth precept concerns troublesome entanglements. "Young disciples" refers to monks around sixteen or seventeen years old. "Novices and small children" refers to boys of four, five, or six years old. Keeping and raising such ones—since they are young and do not understand much—if strictly disciplined it seems lacking in kindness; if leniently treated it is a failure of education. All this troubles the mind. Those who have the bonds of teacher and student should observe this precept. "Also not delighting in..." means with the young ones, sharing the same teacher, becoming like brothers. If one is harmonious with them, it causes the teacher to suspect impropriety. If one is overly guarded, it causes the teacher to dislike one's suspiciousness and harshness. All this disturbs one's thoughts, and especially should be avoided. All of these are ways for those who uphold the sutra in the latter age to block criticism and ridicule, avoid trouble, and accomplish the practice of peace and joy. "Always delighting in..." refers to concentration. Continuing from the above, it means that by not drawing near those eight situations, one will always delight in sitting in meditation, drawing near to concentration. This is because in the Upholding chapter there are those who wear rag robes in deserted places and the like—they despise us in the human realm because we differ from what they delight in. Now that we too delight in sitting in meditation in quiet places, cultivating and concentrating the mind, even though they are counterfeit without true cultivation, perhaps they too can be transformed from false to true. The above precepts and concentration are the mundane practices of the place of drawing near. Therefore it says: "Manjushri, this is called..." "Furthermore, the bodhisattva..." refers to wisdom. It explains and completes the method of cultivating and concentrating the mind. "Contemplating" is the wisdom mind that contemplates. "All dharmas are empty" is the realm contemplated. It means that the bodhisattva, dwelling in a quiet place, cultivating and concentrating the mind, contemplates that the aggregates, realms, sense bases, and all dharmas are fundamentally completely empty. "As the real mark" means that the emptiness of all dharmas is not a nihilistic emptiness, but the real mark—empty yet not non-existent. Because all dharmas are empty as the real mark yet not non-existent, the bodhisattva's mind toward all dharmas is not inverted, not scattered, and does not regress. This uses the inner real mark to illustrate that the outer emptiness of all dharmas is not non-existence, forming the two contemplations of "form is not different from emptiness, emptiness is not different from form." "Like space" means that the emptiness of all dharmas as the real mark, though said to have substance, is in reality vast like space yet without nature, and also not the same as the emptiness that is falsely imagined as existence. Therefore it is said to have "no nature of existence." Because the real mark is like space yet not existent, the bodhisattva's mind, within the real mark's absence of any nature, has all paths of speech cut off—not born, not emerging, not arising. Because it is not born, there is no name, no mark, and truly nothing that exists. Because it does not emerge, it is immeasurable and boundless. Because it does not arise, it is unobstructed and unimpeded. This uses outer space to illustrate the inner real mark—real yet not existent—forming the middle contemplation of "form is emptiness, emptiness is form." "Only because..." means that the aggregates, realms, sense bases, and all dharmas, as well as the real mark that is like space, are all originally non-existent. What now appears to exist only exists through causes and conditions—it is not originally existent. Since they are all not non-existent, what now appears as non-existent is spoken of as non-existence because it arises from inversion—it is not originally non-existent. Neither existent nor non-existent is the mark of the true Dharma body. It is what those who uphold the sutra should constantly contemplate and draw near. Therefore it says: "Always delight in contemplating such dharmas..."

爾時世尊欲重宣此義而說偈言。

> At that time, the World-Honored One, wishing to restate this teaching in a clearer way, spoke these verses:

若有菩薩於後惡世至以此二處能安樂說。

> If there are bodhisattvas who, in the evil age to come, can joyfully teach these two points, they will find peace and ease in doing so.

此通頌二處事行。若有下六句。頌其標文。常離下五十四句。頌其釋與結文也。

又復不行上中下法至是則名為菩薩行處。

別頌行處理行。又復下。謂今經既會三為一。凡菩薩之上法。辟支佛之中法。聲聞乘之下法。皆為一乘實相妙法故。復不行矣。此頌長文又復於法無所行一句。有為下。謂既不行上中下小大三一之法。又豈行世間蘊處界等之有為法。出世間虗空擇滅非擇滅等之無為法。有為無為既不行。又豈行出世為實法。世間為不實法耶。以世出世間有無虗實皆如實相故。此頌長文而觀諸法如實相亦不行二句。亦不分別等者。謂內心所證實相。既亦不行。又豈分別外之是男是女之相耶。以上明即有而空之空觀。不得下。明即空而有之假觀。謂雖內不分別實相。外不分別男女。然不得於上中下有為無為實不實男女等法。不知不見。而成斷滅去也。此頌長文不分別一句。菩薩於理行處如此。故云是則等。

一切諸法空無所有至是名智者所親近處。

別頌近處理行。一切下。頌長行觀一切法空如實相。及如虗空無所有性。問長文有如實相。頌中胡不應。答實相即是蘊處界等一切法之空相。故頌空無所有一句。則實相及虗空相皆攝盡矣。以凡夫見蘊等一切法為實。不見本有實相為空。聖人證入一切法空理。名實相。則蘊等一切法皆空幻矣。此聖凡真俗理事。所以一體而異用也。無有常住。長行無文。亦無起滅。頌長行不起長行無不滅。頌文補之。是名智者下。頌結文。

顛倒分別諸法有無至安住不動如須彌山。

再頌行處理行。顛倒下。是近處從顛倒生故說之句。今云再頌行處理行者。以二處事行有異。二處理行皆同。故譯師即近處理行。頌行處理行。見理一而事萬殊也。行處理行。有亦不行不分別句故。頌謂無顛倒者。固不分別。而有顛倒者。則分別諸法有無。是非虗實生滅也。在於下。謂持經者既知有顛倒者分別諸法。則當於山林空閑之處。脩攝無顛倒不分別之心。使安住於一乘實相中。如須彌山王之不動也。僧問云門。下一念不起時如何。門云須彌山。此也。

觀一切法皆無所有至常住一相是名近處。

三頌行處理行。觀一切下。謂不唯近處理行觀一切法空無所有。即行處理行。亦觀一切法。皆無所有。如虗空也。無有堅固下。謂不唯近處理行無有常住。即行處理行。一切法亦無有堅固也。應知無堅固即無常住。言別義同。不生下。謂不唯近處道理無起滅。即行處道理。亦不生出動退也。常住一相者。謂不唯行處道理。安住不動。如須彌山。即近處道理。亦因觀一切法。不生出動退。而內心所證實相。亦常住一相也。應知。上云不動如須彌山。此云常住一相。法喻各明。

若有比丘於我滅後至能於後世說法華經。

此結答文殊也。若有下。謂未來世持經者。當依經入行。行所當行。近所當近。則心不怯。而神不弱也。菩薩有時下。上云比丘。此云菩薩。謂末世持經比丘。即菩薩也。故或有時入靜。以正其憶想分別之念。而隨經中所詮義理。觀於蘊等世出世間之法。先得其本。而自利也。從禪定下。謂既得自利。又當利他。而為國王等。開暢佛之知見也。文殊下。身之行近。為四行之一法。既先戒勿親近國王王子等。今復云為國王等者。以除自不親近彼。彼為法來。則可近也。

又文殊師利如來滅後至而為解說令得一切種智。

又文殊下。標起安樂行。在佛滅後說經者。正其語□。□口宣說。是對眾之語。若讀經時。是自課之語。□□下。謂或說或讀。俱不可說人與經典過。則語□□而安樂也。亦不輕慢下。正出可說過之人。諸餘法師。謂宣說餘經典者。他人。不說餘經典者。聲聞。又異乎餘法師及他人者。稱名說惡。則其人畏難。而不進於大。稱名歎美。則其人安卑。而不捨於小也。故皆不可說彼之過。又亦不生下。謂不唯不形美惡之言於口。亦不措怨嫌之事於心。以畜諸心。必發諸口故。善脩下。結應住安樂行一句。發明正語業之益。謂由不生怨嫌於心。故致聽者不逆其意。由不形美惡於言。故雖問以小。而不妨答以大。使問者聽者。皆得一切種智也。

爾時世尊欲重宣此義而說偈言。

菩薩常樂安隱說法至算數譬喻說不能盡。

菩薩常樂下。謂菩薩要安樂說法。先須安樂之具。具有四。一地。二床座。三澡身。四新淨衣。身為內。地等為外。故曰內外俱淨等。若有比丘下。謂由有安樂具故。得安樂眾也。眾有九。比丘等為四。國王等為五。以微妙下。謂由具眾安樂故。成安樂益也。益有三。一義妙顏和。以益觀聽。二隨難而答。以益咨請。三以權演實。以益漸頓。謂以因緣等分別小中大三乘之權。而答問難者使發大心。由漸而頓。權而實。增益入於一乘佛道也。除懶情下。謂欲成就安樂之益。須除不安樂心。從于安樂心也。懶惰等心是所除。慈心是所從。晝夜下。謂由慈心說法。獲其大利大樂也。安樂有五。一晝夜無間說。二緣喻無量說。三咸令歡喜說。四不望四事說。五願己與眾同成佛道說。此句最重。故曰是則大利等。問。上云因緣譬喻。此又云以諸因緣譬喻。豈不贅耶。答。上為三乘故。以方便漸漸言。此為一乘故。以無上道言。緣喻名同。而義別也。我滅度下。結答當機。謂末世說法者。能如上說。不唯不招危害。方且具功德不盡也。心無下。謂說法者安樂不致外侮。有五。一無憂愁。二無罵詈。三無怖畏。四無刀杖。五無擯出。凡此皆由說法者。心無嫉惱。安住無生法忍所致。故曰安住等。以上不招危害。智者下。具功德也。

又文殊師利至供養經卷恭敬尊重讚嘆。

又文殊下。標起持經者。於法欲滅時。而己不欲滅在。先正其意也。意業不正處雖多。然嫉妬諂誑四法為重。故曰。無懷嫉妬等。唯識論云。嫉謂殉自名利。不耐他榮。妬忌為性。諂謂罔他。曲順時宜。矯現方便。為取他意。誑謂詭詐為性。邪命為業。論中嫉妬直一法。經作二法訓。以經為持經菩薩人說。論述凡夫心所。故略不同。亦無下。雖似另說。其實是釋成之語。以嫉則多輕罵故。妬則求其長短故。若比丘下。正是具長短小中大三乘之人。無得下。釋成其諂。故誡勉無得因惱其人。而諂言汝等去道甚遠。終不能得一切種智。令生疑悔也。以小乘人元畏佛道長遠。久受勤苦。乃可得成故。今雖曲順彼宜似諂。其實是惱彼之辭。所以下。雖徵釋其諂。其實是寓輕罵之義。故云汝是放逸等。又亦不應下。釋成其誑。以誑則多戲論。起諍競故。以上是勸誡勿致不安樂義。當於下。是教誨得安樂義。一一翻於上文。謂因不嫉故。於一切眾生。起大悲想而愍之。不妬故。於諸如來。起慈父想而尊敬之。不諂故。於地前三賢位諸菩薩。起大師想而從學之。於十方地上諸大菩薩。常應深心而恭禮之。問孰敢妬佛。而於如來起慈父想。訓為不妬。答彼土六師提婆。此方唐宋諸儒等。皆是也。曰彼皆示現。曰凡菩薩有隔陰無明。未開悟時。實生嫉妬。逮開悟後。名示現也。不誑故。於一切眾生。平等說法。不為愛者多說。否者少說也。故曰以順法故等。謂順法性。本無多少愛憎故。文殊師利下。結其上文。成四法中之第三行。謂由我不侮人。而人自不來惱亂我也。得好下。謂不唯不惱亂我。而反得為同學兄弟行也。亦得下。又得其師資也。聽已下。謂今日為弟子者。他日又以妙法為人師。所謂象王行而象子隨。一燈滅而一燈續。正法久住於世。三寶種所以為不斷滅矣。

爾時世尊欲重宣此義而說偈言。

若欲說是經當捨嫉恚慢至無量眾所敬。

若欲下四句。頌標文。不輕下十六句。頌釋文。不輕幭於人。頌不嫉。亦不戲論法。頌不誑。不令他疑下。頌不諂。是佛子下。頌不妬。慈悲下。頌三想。破於下。頌平等說法。第三下。頌結文。上二節及此節。詳明著如來衣。坐如來座。下節詳明入如來室也。

又文殊師利菩薩摩訶薩至諸佛神力所護故。

又文殊下。後末世者。謂非法末之初中。乃最後末世佛法欲盡滅之時也。於在家下。標起第四行。在家。謂優婆塞等。出家。謂比丘等。僧俗四眾。雖備佛法內護。尚未得常樂我淨之大涅槃。故於此等。生大慈心。思與其樂也。非菩薩。即親近處戒勿親近八種之人。雖有佛性。未備佛法外護。尚多貪欲。不信三寶。必墮三途者。故於此輩。生大悲心。思拔其苦也。應作下。釋成其慈悲之大。謂應念僧俗四眾及非菩薩之人。或多邪智。或持高位。終身行止。有大過失。失於十方三世一切諸佛如來方便隨宜所說妙法。而不聞不知不覺。缺其自性宗通也。又失於愩高我慢。不問不信不解。缺其稟受師承也。此失者所以為有大苦。而念者所以為有大悲心也。宗門耆宿。問禪者云。世間何物最苦。答云阿鼻地獄。宿拈禪者衣云。不也。向此衣線下。不明大事。是為大苦。此也。其人雖不下。謂僧俗四眾。及非菩薩之人。雖以無心失於聞問此經。然持經者不可以有心而不度。彼因中縱不能度。必發願至於果上。得阿耨菩提時。隨其人在四生九類之何地。我當以神力智力。普現色身。隨類而化。務引彼令得住是妙法之中。聞而知。問而解也。是現前大失者。異日必大得也。此得者所以為有大樂。而引者所以成大慈心也。故云引之令得等。文殊師利下。結前起後。謂末世說經者。能行此第四大慈悲行。不唯無過失。猶得內外護供養敬禮也。虗空下。謂不唯人恭敬。而三界諸天。亦因法而來侍從也。若在下。謂諸天不唯說時隨侍。即不說經時。恐人來難問。亦晝夜恒不離左右也。所以然者。以說時默時皆與妙法相應故。所以下。徵釋。謂所以說默皆得天龍護衛者。以此經是三世佛神力所護故。經在佛在。佛在。天等不得不來。佛天既護念其經。則不得不護念說經之人也。此為下節張本。照應法師品此經是諸佛祕要之藏不可分布妄授與人諸佛世尊之所守護從昔以來未曾顯說等文。應知行處云住忍辱地等者。是照著如來衣也。近處觀一切法空如實相等者。是照坐如來座。及佛為現清淨光明身也。此節大慈悲。是照入如來室也。四行結文。凡言得人天聽受。是照精進心所感佛道化之文也。

文殊師利是法華經至乃與汝等而敷演之。

文殊師利下。申明上節為說喻之本。謂此經無量國中名字難聞者。為三世諸佛神力所護也。今得親見而持誦者。為佛四無量心所使也。此所謂我得阿耨菩提。隨在何地。以神力智力。引之令得住是法中也。文殊師利譬如下。喻無量國中名字不可得聞一句。有三科。初王具威力。能討小國不順命者。二王見兵眾下。王喜討伐者有功。隨功賞賜。其賞賜有六項。一田宅。二城邑。三衣具。四珍寶。五象馬車乘。六奴輩人民。此喻佛四十年前。隨機所宜。而說諸經也。三唯髻中明珠下。王有至寶。置在頂上。不在賞例。以是傳國之寶一賞。則致王眷屬驚恠。此喻四十年前。雖身子等疑以小乘法見濟。佛亦不說此經也。文殊師利如來下。法合喻中初科。以佛合聖王。禪智合威力。得法性土王三界。合降伏諸國。諸魔不伏。合小王不順。賢聖諸將與戰。合起種種兵而往討伐。王種種。兵謂象馬車步。佛賢聖諸將。小乘須陀洹等為賢。阿羅漢為聖。大乘信住行向為賢。十地則為聖。其有功下。法合喻中次科。謂四十年前。佛喜小大三乘人修行有功。而說九部之經也。若合王之賞賜。一禪定合田宅。二解脫合衣具。三無漏五根合珍寶。四無漏五力合象馬車乘。五諸法之財。如念勤意定七覺支八正道。合奴輩人民。六賜與涅槃。合城邑也。而不為說下。法合喻中第三科。謂佛四十年前。畏機小。不說此經。如王恐致眷屬驚恠不與傳國至寶之髻珠也。文殊師利如轉輪王下。喻何況得見受持讀誦一句。謂王先不以髻珠賞者。以兵眾功小。不足以當之也。後見兵眾有功大者。心喜之甚。雖難捨髻中之至寶。一向不妄與人。而今亦與之也。此喻佛四十年後。見身子等嗚呼自責。故說此經。而授與劫國莊嚴十號等成佛之顯記也。故法合云。如來亦復如是等。於三下。謂佛以大法稱王。非世間輪王同也。以法下。謂佛以法化眾生。非人王強力威勢等也。見賢下。謂佛弟子。都是聖賢。雖喻之曰軍。非象馬車步諸兵奴類也。與五下。謂賢聖之戰。乃戰自己身心所具之魔。非戰他小國例也。有大下。謂功大。乃滅三毒之苦。曰出三界之苦果。破眾魔之孼網。非奪人性命。害人家國。貪瞋癡之惡也。爾時下。謂佛之賞賜。說此妙法。能令人離苦得樂。至成佛一切智之彼岸。非輪王髻珠可喻也。一切世間下。謂借人王為喻。使見說此經。有勝於被伐諸小國多怨。於輪王也難信。此經尤勝於難信賞髻珠也。先所下。結。謂有此多怨難信故。四十年前不說。今四十年後。佛涅槃時至。眾又清淨。故佛不暇顧怨。亦直得說之也。文殊師利此法華經下。法喻雙結。謂此經名字。先不可得聞見。有愈於王珠。而今得見聞受持讀誦。又有勝於王之賞大功也。是以為諸佛第一之說。然有四種第一。此明甚深第一。故引喻而結。如王髻珠。深居九重之內也。故曰如彼強力等。二祕密第一。如王髻珠。唯王自知。一切內外小大臣工。皆不得而知。故曰。文殊師利此法華經。諸佛如來秘密之藏。於諸下。三最上第一。如王髻珠。唯置於王之頂上也。長夜下。四不妄說而說第一。如王髻珠。日夜自護。自非功蓋天下。可以繼紹寶位者不賞。故佛一向不妄宣說。而今始說。以法會應成佛之時至也。

爾時世尊欲重宣此義而說偈言。

常行忍辱哀愍一切至是人得大利如上諸功德。

頌文共計一百五十句。初爾時下十六句。頌前節第四大慈悲行之文。可解。次譬如下四十二句。頌法喻交明之文。可解。三我滅度後下六十八句。四諸佛身金色下。五字成文者二十四句。共九十二句。為發起下品。而總頌安住四行者之功德也。我滅下。求自覺也。欲得下。覺他也。應當下。謂欲自覺覺他得安隱。須親近前所談之四行也。讀是下。謂能親近四行讀經。則意恒無憂惱。身恒無病痛。由是顏色鮮白。可謂有中形外。現生三業安樂也。不生下。來世三業安樂也。眾生慕如賢聖。天童以給使用。正意行之所感也。刀杖不加下。正身行之所感也。若人惡罵下。正語行之所感也。遊行下。謂內德既盛。外侮滋消。故行如師子王。慧如日光照。皆大慈悲行之所感也。以上現生後世晝分之功德。若於夢中下。現生後世夜分之功德。故妙事以夢見言。初見諸下。夢見諸佛先說三乘法之妙事。次又見下。夢見自身亦說三乘法之妙事。三又見諸佛下。夢見諸佛後說一乘法之妙事。四見身下。夢見自身。因聞一乘法。得總持門。證不退地。具足因行之妙事。五佛知下。夢見諸佛。因知己得總持。證不退入道之深故。與授劫國莊嚴之顯記。成就果德之妙事。以上五事。約三世言。六又見自身下。約十方言。謂夢見自身。因佛與記後。即入山林。證實相。以禪定。而會集十方分身諸佛之妙事也。諸佛身金色下。釋成其夢見諸佛相好。皆由聞法說法自利利他故。感得常有是好夢也。又夢下。以國王而捨家出家之好夢。行詣下。詣道樹之好夢。求道下。得果之好夢。成無下。轉法輪之好夢。為四眾下。小乘法輪。說無下。大乘之法輪。後當下。涅槃之好夢。六種妙事。明三阿僧祇劫之功德唯一夢。五種好夢。明一生補處唯一夢。既皆一夢。末世住安樂行持經者。有何弊惡之難忍哉。若後惡世下四句。結前起後。伏為下品張本。